out of measure above strength in so much that we despaired even of life But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the Dead But you say Iob was then in darknesse uttering words without knowledge for which he was reproved first by Elihu Secondly by the Lord and thirdly he confest it 1. Oh horrible that you should have the impudence to say or infer that Elihu reproved Iob for that most excellent Confession when it is plain as the Sun that he reprehended him for saying I am clean and there is no unrighteousnesse in me c. Iob 33. 9. doth not Elihu restrain his words to the same expression Behold in this thou art not just verse 12. 2. You affirm that God reproved him for it By which it seems you know not what you say or care not what you affirm for that which God reproved him for was for standing too much upon his own innocency And though Iob was not thus afflicted for his sin but for a Triall as appears Chap. 1. and Chap 2. yet was there matter enough in him that deserved it if God should have entred into judgement with him 3. You say that Iob confest it Doth he confesse that he had erred in that confession of his concerning the resurrection or that he had maintained a false cause no God himself determines the contrary Chap. 42. 7. My servant Iob hath spoken the thing that is right and you have not and therefore they were appointed to go to Iob that he might pray for them The cause that Iobs friends maintained was that God did handle men in this world according to their deserts and therefore Iob was a wicked and cursed creature because thus afflicted and tormented Iob maintained the contrary that God did not alwayes handle men according to their deserts in this world for many times the wicked have prosperitie and Gods children adversitie Iob 21. 8. Now though the foundation of Iobs cause were good yet in the prosecuting of it he committed many errours through the infirmities of the flesh for which God reproved him but on the contrary the foundation of his adversaries cause was evil 'T is therefore a false and an impudent assertion to say as you do that Iob never spoke the thing that was right of the Lord until he said now do mine eyes see thee c. Job 42. 5 6. The reason that moves you to deny or at least to underminde and overthrow the Resurrection of the bodie is because there is a Resurrection of the soul and you may aswel denie there is no death of the body because there is a death of the soul in sin as Satan slays both so Christ doth raise up both in his members If the spirit of him that raised up Jesus from the dead be in you he that raised up Jesus shall also quicken your mortal bodies c. Rom. 8. 11. but this hath been sufficiently proved already I shall only adde our Saviours argument to the Sadduces Mat. 22. 23 24. unto Verse 32. God is not the God of the dead but of the living for all live unto him that is they are alive in his account because he hath decreed to raise them again I shall turn your proof out of the 11. Iohn Vers the 21 22 23 24 25. upon your self Christ comes to Bethany where Lazarus lived who was now dead Martha goes forth to meet him saying Lord if thou hadst been here my brother had not died Christ answered thy brother shall rise again and this is spoken of the Resurrection of the body for his soul was then in the hands of God Martha replies I know that he shall rise again in the Resurrection at the last day So 't is plain that the Resurrection was no strange and new doctrine then though it be now so to you Martha knew it and believed it as did Iob also Iob 19. Christ taught it saying I am the Resurrection and the life Iohn 10. 25. that is the cause of the Resurrection of the body and the life of the soul not a bare signe to signifie as you falsely and foolishly affirmed but an effectual cause 1 Cor. 15. 20 21 22. also he teaches it Iohn 2. 19 20 21. where he saith unto the Jews destroy this temple and in three dayes I will raise it up again which he spake of the temple of his body mark Christ can any thing be more plain which he performed accordingly Mat. 28. Mark 16. Luke 24. now Christ was a publick person what he did he did not for himself but for us also so that if we believe that Jesus is dead and is risen even so them that sleep in Jesus will God bring with him CHAP. VIII In this Chapter the doctrine of the Trinity is principally treated of I will therefore first set down the truth that we may the better discern the falshood The Doctrine of the Trinity God is a most simple infinite eternal immutable and omnipotent spirit One in essence three in Persons Father Son and the Holy Ghost A spirit Iohn 4. 24. simple Col. 1. 15. 1. Tim. 1. 17. the image of the invisible God whom no man hath seen nor can see Eternal Exo. 3. 14 15. Immutable Mal. 3. 6. Omnipotent Gen. 17. 1. Rev. 19. 6. I name but some of his Attributes because I am to speak principally of the Trinity God is one in essence three in Persons Father Son and Holy Ghost One in essence Deut. 6. 4. 1 Cor. 8. 6. Three in Person Father Son and the spirit 1 Iohn 5. 7. an example we finde of this in the Baptisme of Christ The Father speaks from Heaven the Son stands in the Water and the Holy Ghost descends in the likeness of a Dove As in the Sun there is the body of the Sun the beams issuing from the body and the light and yet there is not 3. Suns but one Sun so is there the Father the Word and the Spirit three distinct Persons in the Deity and yet not three but one God These three you call three Manifestations Which are three Persons three Hypostases three Subsistances in one essence as in a Rivulet there is the fountain or Well-head in the Earth the spring boyling out of it and the stream which is made of them both and dilateth or sheadeth it self far from thence which three are distinct subsistances and yet but one Water You tell us of Christs being within us c. We know it But not corporally for so he is in Heaven but spiritually or by his spirit 1 Cor. 6. 19. know you not that your body is the Temple of the holy Ghost which is in you c. this spirit unites us to Christ by working faith in us whereby we are united to him according to that in Ephes. 3. 17. That Christ may dwell in your hearts by faith and Christ is said to dwell in us by
was conceived in original sin and so raze the very foundation of true Religion for if the root be impure all the Branches must be impure Christ then would have needed a Saviour himself and could not have saved others 2. His Resurrection his Ascension his session at the right hand of God I say examine your own conscience whether you can be clear or not who have done all this by your senselesse Alegories for my part I leave it to God to judge who searches the heart and knowes whether you have done his out of malice or ignorance Now it is fit your weak and absurd description of the sin against the Holy Ghost be examined You say to sin against the holy Ghost is to rebell to war to resist the spirit and to prove it you bring Chap. 5. to the Gal. v. 17. The words are these The flesh lusteth against the spirit c. and so by consequence you make the flesh lusting against the spirit to be the sin against the holy Ghost A sin which Gods best children are guilty of Read Rom. 7. 21 22 23. This deserves to be hiss'd at rather then answered and let me advise you to read more and write lesse For howsoever your purblinde seduced Followers may beleeve you yet all men of sound judgement will plainly see that it is not the spirit of God that hath inspired you but the spirit of blindnesse and ignorance that hath missed you I woulde here conclude this Chapter but that you confesse the sin against the holy Ghost shal never be forgiven in this world nor in the world to come which is the truth grounded upon the words of Christ Matth. 12. 32. and therefore by your own confession such as commit thissi nne shall never be redeemed out of hell CHAP. 10. In this Chapter you endeavour to prove that man shall not be destroyed but onely the sin that is in man Your words are Therefore man shall not be destroyed but the work of the Devil in him Your first argument to prove this is because God made man therefore man shall not be destroyed and you may as well say Because God made all sensitive and vegetable creatures as Beasts and Plants therefore they shall not be destroyed Are not the Creatures made subject to vanity by reason of the sin of man if they be much more shall man that made them subject be subject himself What do you think of the old world were not they created by God yet you know they were destroyed You will say this was but a temporal destruction it is to be hoped that when the waters rose upon the earth many repented and so though their bodies perished yet their souls were saved but yet the most part perished both temporally and eternally as Peter testifies 1 Pet. 3. 19. Your 2. Argument is Christ came into the World to save Man the work of God but all mankinde is the work of God therefore Mankind who is the image of God shall not be destroyed is not here a goodly conclusion that hath more in it then the premises to answer it though man that is renewed restored to the image of God shall not be destroyed yet man that is not restored to the image of God shall be destroyed though he be his Creature for without holiness no man shall see God Depart from me I know you not ye workers of iniquity Thirdly your third argument is Christ came into the World to destroy the works of the Divel therefore man shall not be destroyed how doth this follow Your argument ought to be thus framed Christ came to destroy the works of the Divel in men therefore those men in whom the works of the Divel are destroyed shall not be destroyed but there are some that have not the works of the Divel destroyed in them Jo. 8. 44. therefore they shall be destroyed Your fourth argument is if man must die for his own sins and go to Hell with them in vain then did Christ die for mans sins pray where lies the fault in Christ or in the man that will not applie Christs death unto his soul for his Salvation Rom. 9. 30 31 32. 1 Cor. 1. 18. A Physitian composeth a medicine which is able to cure his patient and to save him fromdeath but the patient will not apply it for his remedie according to that in Jer. 51. 9. Balm was provided for her but she would not be cured and likewise the Pharisees rejected the Counsel of God against their own Salvation Luke 7. 30. Christ would have gathered Jerusalems Children together as a Hen doth gather her Brood under her wings and they would not Luke 13. 34. Something is here spoken of that place of Scripture 1 Iohn 3. 8. He that commits sin is of the Divel c. that is he that commits sin as the Divel doth or as did the Pharisees John 8. 44. ye are of your father the Divel and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him but to infer from this Text that he which commits sin although of infirmitie as Paul did Rom. 7. 14 15 16. is a most impudent perverting of Scripture Do not the best of Gods children sin In many things we sin all saith the Apostle James If there be any that saith he hath no sin he makes God a lyer and his word is not in him 1 Iohn 1. 10. Peter confesseth as much of himself when he saith Depart from me for I am a sinful man Luke 5. 8. But you urge Christ came to destroy the works of the Divel 't is true but not in your sense but in the sense which the Scriptures do allow that is Christ came to destroy the works of the Divel which he did by his death and Resurrection He did not only justifie us Rom. 6. 22. but also sanctifie us Rom. 6. 3 4 5 6. c. Christ loved his Church and gave himself for it that he might sanctifie and cleanse it c. Ephe. 5. 25 26. yet so long as she is in this world the Jebusite will dwell in her coast with whom she must have a continual conflict which made Paul himself to say I am carnal sold under sin Rom. 7. 14. carnal but not totally as the unregenerate are but partly carnal and partly spiritual the flesh lusting against the spirit and the spirit against the flesh and therefore he cries out O wretch that I am who shall deliver me from this body of sin mark what he saith me and therefore he speaks in the Person of a Regenerate man And this may serve to satisfie Captain Smiths question whether Paul spake in the person of a Regenerate or unregenerate man in that he saith who shall deliver me You say in the conclusion of the tenth Chapter it is manifest that all men were and are the people of God though untill this
contracted brow command him to reform telling him he understands his fathers Will is such that if he lead such an extravagant and exorbitant course of life he must expect to be disinherited Likewise a man hath a bad servant and a good one increaseth his Talent the other that is the bad servant hideth his in the ground shall he notwithstanding his unprofitableness be soothed up and assured that at his Masters comming he shall be rewarded with a well done good and faithful servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into thy Masters joy the Scripture saith no and reason too can say no otherwise I suppose your learning never amounted to the understanding of the old Verses Oderunt peccare boni virtutis amore Oderunt peccare mali formidine poenae Good men for love of goodness bad for fear Of punishment do sinful acts forbear To conclude this Chapter this doctrine of yours is the only means for you to get Proselytes and to increase the kingdome of darkness and draw many unto damnation CHAP. XVII Here you quarrel with the Ministers for complaining to the Magistrates for suffering you to preach without Orders and you are so bold as to say their duty is not to forbid any but to reprove such complainers these are the contents of the Chapter I pray what think you of those two examples in Rev. 2. the one of Pergamos for suffering among them those that maintained the Doctrine of Balaam and of the Nicolaitans The other of the Church of Thyatira for suffering the woman Iesebel which called her self a Prophetess to teach and seduce the servants of God Though the civil Magistrate may not assume to himself the Administration of the word and Sacraments or the power of the Keys 2 Chron. 26. 18. Mat. 18. 17. yet are they to preserve peace and quietness 1 Tim. 2. 2. to take the foxes that spoil the Vines Cant. 2. 15. to punish false teachers and seducers Deut. 13. and not to suffer such brats of Babylon to ride upon their shoulders You vilifie the divine function of the Ministery and call it a Trade of preaching But we regard not the reproaches of such fellows as you are who are neither Prophets nor the sons of Prophets but brought up to feed Cattel as those your predecessours were Zach. 13. 5. Our comfort is the Holy Ghost speaks honourably of it calling us the Embassadors of Christ 2 Cor. 5. 20. and the Ministers of Christ and Stewards of the Mysteries of God 1 Cor. 4. 1. nay Angels though not by nature yet by office such are the terms of Gods spirit in his Epistle to the seven Churches of Asia I hope I need not ask pardon if I magnifie mine office Rom. 11. 13. when such intruders labour all they can to pull it down For our calling we have not taken it up of our selves as did the sons of Sceva Acts 19. but from Christ though not immediately yet successively and thus I prove it Christ the son of God the promised Messias was sent of his father to be the Minister of the Reconciliation and therefore he is called the Bishop of our souls 1 Pet. 2. 25. The Angel of the Covenant Mal. 3. 1. The High Priest Heb. 5. 4. The Minister of the sanctuary Heb. 8. 2. Now as he was sent by the father so did he send others first he chose his Disciples instructed them and sent them out to preach unto the Jews afterwards being to leave them he sent them unto all the World Mark 16. 15. and that they might be the better able to do it he gave them power from above Acts 2. 1 2. c. Now of these some are Ministers of the Circumcision and some of the uncircumcision Gal. 2. 7. These ordained Presbyters in every Church Acts 14. 23. and when they were to depart they left Titus in Creet Tit. 1. 5. Timothy in Ephesus 1 Tim. 1. 3. and gave them a charge to provide for succession 2 Tim. 2. 2. the things that thou hast heard of me among many witnesses the same commit thou to faithful men who shall be able to teach others also Likewise what they did in Creet and Ephesus they did in others places as appears by the Testimony of Clement the Scholar of Paul mentioned Philip 4. 3. who in his divine Epistle testifies that the Apostles every where ordaines the first fruits of prime beleevers for Bishops and Deacons Such a calling then there was and not arbitrary men are not to run without sending as false Prophets use to do Jer. 23. 21. I have not sent these Prophets yet they ran I have not spoken unto them yet they Prophesied and yet a calling is pretended but it is such a one as had the priest of Micah Jud. 17. or those Priests of Jeroboam 1 Kin. 12. 31. Those that are truely called are first to be tried and then ordained their trial is to approve their gifts and their ordination to give them power without which no man ought to preach Rom. 10. 15. Heb. 5. 4. You and others not much unlike you pretend highly to gifts it were well if those you have were imployed to the best advantage the emptyest Ears of corn do ever carry themselves highest Phaeton though he was able to drive the Chariot of the Sun as the story goes but by his unskilfulnesse set the world on fire such as you are are very much concerned in the Moral of it being instruments onely fit to set on fire Church and State as sad experience tells us If there were any such gifts really in you as is pretended why is there not an application to those that are impowred by God in the Church to try the gifts and manners of men so that if there were such a qualification as is required in you ye might not want ordination It cannot be denied that ever there were more Gifts then were powred on the Christians in the primitive times and yet those that thought themselves fit for the function were content to submit themselves to examination and take ordination from them that had power as may be collected out of 1 Tim. 3. 10. Let them first be proved c. And if men like not of this or be not liked and approved let them exercise their gifts within their calling teaching and instructing their families and edifying one another Tit. 2 Iude 20. But let them not usurp the Office of the Ministry lest it happen unto them as to Vzzah 2 Sam 6. 6 7. for touching the Ark which none might touch but the priests Num. 4 15. Lastly you object the example of Eldad and Medad Num. 11. you are hard put to it when you object the calling of the Magistrate to prove the calling of the Ministers had you ever been in the Schools they would have told you your arguments must be ad idem Again these men prophesied not without a calling for though
Captive into Assyria which is prophetically spoken of the time of grace wherein most of the Jews perished through incredulitie and hardness of heart The consideration whereof caused the Apostle to wish he were cut off from Christ for the Salvation of so great a number that perished Rom. 9. 3. And as there shall not be a universal salvation of the Jews so also not of the Gentiles for there is a fulness of the Gentiles as well as a fulness of the Jews but Plenitudo haec non ad numerum cunctorum pertinet sed ad numerum a Deo praefinitum Haymo Which is plainly shewed in Rev. 7. 4. where it is said that of the Tribes were sealed 144. thousand not that there were no more or fewer but he sets down a definite number for an indefinite 144 thousand as a great number but what are these compared to all the rest in Moses time there were 600. thousand fighting men and in the dayes of David 15. hundred thousand and more it is therefore apparent that but a remnant Rom. 9. 27. Though the children of Israel be as the sand of the Sea a Remnant shall be saved Secondly a fulness of the Gentiles there is also After that I beheld and loe a great number of all nations kindred and people c. Rev. 7. 9. he doth not say there that all nations and kindred and people were sealed but a great multitude of them which multitude compared to them that are left is but as an handful to an harvest and as the gleaning of the Grapes when the Vintage is ended as our Saviour himself testifies Mat. 7. 14 15. if a Prince should press throughout his Dominions three or four out of every parish and then draw them together they would be a great army or multitude but then compare them to those which are left and they will be but a few which should warn us to take heed to our selves the fewer there shall be saved the more careful should we be to make our calling and election sure by well-doing and walking in the wayes of Gods Commandements and also to be thankful to God that hath called us and left others as we see many thousands that have not the means of Salvation both in the east and west Indies and to express our thankfulness by our fruitfulness left God remove away his Candlestick You alledge divers places of Scripture to no purpose unlesse to deceive the ignorant who are commonly taken with it though the places quoted are meerly contradictory to the matter in hand as Rom. 11. 16. For we do not deny but that the generality of the Jews that remain at the latter end of the World shall be called and converted Christ himself hath taught it But what is this for the salvation of those many thousands that have died long before from the time of Christ in their infidelity and hardnesse of heart contemning the Gospel and blaspheming his name doth not the Apostle tell us plainly they shall be cut off and what becomes of branches cut off are they not cast into the fire Iohn 15. 6. If a man abide not in me he is cast forth as a Branch and is withered and men gather them and cast them into the fire and they are burned Now I desire to know how these shall be converted who it is that shall preach to them or whether the damned are capable of true Repentance Likewise you quote Psa. 2. 8. Ask of me and I shall give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession What doth this make for redemption out of hell God doth not say not say that he shall give him the Devils and the damned for his inheritance and the uttermost parts of Hell for his possession You undertake to commend your Doctrine by the efficacy and fruits of it but first prove the truth of it and we will consider the fruits of it till that be proved I hope no man will be so weak as to approve of it but I doubt not that what hath here been said will save the labour and shew it is apparently false But to give the more seeming Lustre and credit to it you tax us for preaching wrath Hell and damnation to prove souls that are weak in the faith Which is not the first lie that-such black-mouth'd Locusts have cast upon our labours We speak in the spirit of meeknesse to binde up the broken-hearted and poure into their aking wounds the balm of Gilead for the spirit of mourning the blood of Christ to comfort-their hearts and to heal their wounds but we preach wrath Hell and damnation not to the weak in faith but against obstinate sinners dissembling Hypocrites and apostatised Hereticks and for this we have both example and precept from our Saviour himself Mat. 10. 12 13 14 15. Verily I say unto you it shall be more easie for Sodom and Gomorah in the day of judgement then for that City Mark 16. 16. He that beleeveth and is Baptized shall be saved but he that beleeveth not shall be damned Now also what he commands that he himself practises Wo unto thee Chorazin wo unto thee Bethsaida c. Matth. 11. 21. Wo unto the world because of offences Mat. 18. 7. How many woes hath he denounced against the scribes and Pharisees Mat. 23. 13 14 15 16 23 25 27 29. We must not sow pillows under mens elbowes that they may sleep at ease in sin if we do we shall answer for it Eze. 13. 10 20. We have good Counsel in Jude v. 22 23. And of some have compassion making a difference and others save with fear pulling them out of the fire To some then a Minister must be a Barnabas a son of consolation to divulge Gods mercies as to the broken hearted Acts. 4. 36. To others a Boanerges the son of thunder to denounce Gods judgements as to obstinate sinners Mark 3. 17. You say that no man can be assured of his own salvation except he see the same Salvation in the same Saviour for all men as well as for himself And again that this Doctrine remains damnable to all that beleeve it not May we not say then that St. Paul was in a very sad condition if this were true for he undoubtedly beleeved it not who taught the quite contrary Rom. 2. 6 7. Rom. 9. 11 12 18. 2 Thes. 1. 6 7 8 9. Yet was he assured of his own salvation as appears out of Rom. 8. 38. and so may any man else that hath the testimony of Gods spirit though he never heard of your Doctrine CHAP. XII In this Chapter you oppose Christs coming to Iudgement in that sense in which it is set down in the Creed confirmed by the Scripture and received by all the Christian Churches in the World and this under the colour of a spiritual judgement which God inflicts upon unbeleevers and obstinate sinners in this life as though
Schools of the Prophets but the School of Antichrist where Cerinthus Marcion Montanus and Muncer had their learning and whereof you are a professour You speak something of another Book of yours called Truths Testimony It seems all your Books are like the Egyptian temples they have a fair and beautiful outside a splendid Title but nothing else then rotten within Mr. Sanbrook tells you he burnt it and well did he doubtless in so doing if I should do the like too by this I am treating of I should do you no wrong I have not met with a worse printed and published You question our calling saying I question whether some of you have received this Gospel-commission from Christ yet or no Which calling of ours hath been sufficiently vindicated by many learned and godly Ministers of the Church of England both against our adversaries the Papists abroad and also our malicious enemies the sectaries at home and will be again when any worthy of an answer shall go about to question it But because I have undertaken to answer your follies I will adde something more in answer to your objections against the Ministers way of preaching the Gospel though I have done it sufficiently already You say that we have no commission from Christ because we preach damnation which is no Gospel-message This or to this effect is that you have said at the beginning of this Chapter Page 61. already answered but something more may be said concerning two places of Scripture quoted there in the Margent which you make the ground of your objections The first is Luke 4. 18. which the Evangelist takes out of Isa. 61. 1. but a place that makes not for you but is full against you for it is not general but to the poor to them that are throughly touched with the feeling of their sin and have their hearts broken with sorrow for their transgressions to set at libertie them that acknowledge themselves to be in bondage sold under sin against their wills as St. Paul did Rom. 7. 14. and are ready to cry out with him who shall deliver me from the body of this death To those that do not acknowledge their condition and the need they have of a deliverer Christ came not to send peace but a sword Mat. 10. 34. They are in effect the words of Isaiah to preach the acceptable year of the Lord and the day of vengeance of our God c. he alludes to the deliverance of Israel out of the captivitie of Babylon by Cyrus for as that was a year of Iubile to the Jews so it was a year of vengeance to the Caldeans that held them in Captivitie The second place Iohn 3. 17. which is fully expounded and answered by our Saviour himself v. 18. 19 He that beleeveth on him is not condemned but he that beleeveth not is condemned already because he hath not beleeved on the name of the only begotten Son of God and this is the condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil Is not here condemnation preached to unbeleevers as well as salvation to beleevers is it not as clear as the light at Noon-day You quote Col. 1. 6. The Gospel which is come unto you as it is in all the world c. If we should grant it hath been preached c. yet it makes nothing for your purpose for though it be the power of God unto salvation to all that beleeve Rom. 1. 16. yet is it not so to the impenitent and unbeleevers for unto them it is the power of God to destruction 2 Cor. 10. 6. CHAP. XV In this Chapter you talk much of the whore of Babylon her rage her names of Blasphemy against the truth her seat c. Wherein you set forth your ignorance and manifest your malice in that you apply that to another which is proper to your self The whore of Babylon is the Malignant Church the Corps of the reprobate the head of which is Satan and Anti-Christ is his Vice-gerent she is compared to a Whore in opposition to the Spouse of Christ who is compared to the Woman Revel 12. The Whore of Babylon is adorned with worldly Ornaments as Gold Silver and Pearl to difference her from the Church of Christ who is clothed with heavenly the Sun and the Moon are under her feet and a Crown of Stars upon her head The Beast which the Whore rides on is the Roman Empire Dan. 7. 2 3. Her seat Babylon 1 Pet. 5. 13. which the Romists themselves will needs have to be Rome and which is very probable as appears in Revel. 17. 18. onely we must remember that though St. Peter spake then of the time present the spirit of God intends there to foretell the condition of that Church to come She hath in her fore-head the name of Mystery in her hand is a Golden cup full of abominations by the Golden cup is understood the Scriptures which she turns to abominations by wresting them to her own wicked purposes as you have done she rages against the truth and those that maintain it and shews the effect of her rage by making her self drunk with their blood Now what is all this to your Opponents how can you apply any of these things to any particular action of theirs truly falsly I find you do Their zeale for Gods Glory and for the Love of the truth never more abused by any Heretick then your self you call rage their telling you and others the truth in saying you are a Blasphemer and a Perverter of Scripture you call railing or reviling when you may as well say that he is a Railer that calles a thief a thief and a murderer by the Name of Murder Or with what face can you rank your self with the Saints the Martyrs of Iesus the Apostles with Christ himself when you are not wrongfully called but proved a Blasphemer and a seducer when you are strongly suspected for incâ—ntinency for you were indicted at Maidstone this Summer Assises for attempting the Chastity of two of your Proselytes with base actions and filthy speeches the Bills were found and judgement passed upon them by the whole Bench and you were fined accordingly I should now wonder at your impudence but that Saint Paul sayes the devil when he means to deceive the world transforms himself into an Angel of Light and likewise his Ministers whose end shall be according to their works 2 Cor. 11. 14. 15. Such Saints as you may fitly be compared to Iezebel who called her self a Prophetesse Revel. 2. 20 that is such an one as was inspired by the spirit of God and so made God the Author of her blasphemies and lies seduced the servants of God and taught them to commit fornication and eat things sacrificed to Idols Wherefore God threatens to punish her and her companions except they repent God give you an heart to repent and also your followers for you